Biographies of Ogbona Past Leaders

Biographies of Some of the Great Ogbona Men and Women

THE AMAZON, MADAM ODODOIBO OBEAKEMHE & THE ANTI-TAX RIOT OF 1961/1962

THE AMAZON, MADAM ODODOIBO OBEAKEMHE & THE ANTI-TAX RIOT OF 1961/1962 History pages are strewn with women contributions to the emancipation of human race. Often times, they risked their lives, broke with traditions, overcame gender barriers and jumped in where even men would fear to trend. Queen Amina of Zaria and Mrs. Funmilayo Ransome Kuti easily come to mind. The Aba women riot of 1929 is still as fresh as ever. Unfortunately, for reasons best known to historians and more out of ethnic bigotry than subtle display of chauvinism, the heroic contributions of Uwomha Ododoibo Obeakemhe to the liberation of Avhianwu people from the burden of the obnoxious tax regime known as Schedule 2 (SEDETU)from the local authority is not mentioned anywhere in the history books. Worse still, even at the local level, there is no memorabilia in her honor for her heroic deeds. Before any form of rigmarole, the questions are immediately propelled, what is the meaning of ODODOIBO and who is Mrs. Ododoibo Obeakemhe?   Ododoibo means the glittering cloth of the white race or the glittering flower of the white race. (a very pretty woman) Ododoibo was the great and brave daughter of Omosue (aka Onuguna) of Ivhianaga quarters, Okotor Ogbona. Her mother was Mrs. Anwuekpe of Ivhiobere kingdom, Ivhido, Ogbona.   Late Ododoibo was born circa 1894 and got married to Late Obeakemhe Onaikpe around 1912. She died in May 1975. She was among the first uneducated women to travel out of Ogbona to visit her first son who was a driver to the king of Ondo. Her visit to Ondo exposed her to western education and the business world. Upon her return from Ondo, she led a protest to the then village head, late Okozi Ebeto that girls who normally went out naked as it was the practice, should be allowed to tie wrapper around their waist.   She also leveraged her business experience in Ondo and got involved petty trading. She was fully engaged in trade by barter as she would go to Osomhegbe Ikpata markets to exchange ume (camwood) with fish. She would in-return, sold (exchange) the fish obtained for other items. she was indeed, a rally point in the community. She was also a woman leader in Ivhiochie when politics was introduced in the late forties.   HER INVOLVEMENT IN OGBONA WOMEN RIOT OF 1961/1962 Prior to the attainment of political independence in 1960, the tax law that was practiced in Nigeria was pal tax. That is, every person irrespective of political affiliation was expected to pay the same amount as tax.   Upon attainment of political independence, the western Nigeria Regional Government (ACTION GROUP) enacted a tax law that was discriminatory in nature. Schedule 2 (sadetu) of that tax law was targeted at political opponents who were expected to pay higher tax because they belonged to the opposing party. The NCNC was also guilty of such political victimization too, being the party at the federal level.   The season witnessed unwarranted arrest of some political opponents who could not pay the schedule 2 tax notices served them. Some people absconded from their homes in the village to hide in their farm for several months for fear of being arrested by tax law enforcements officers. In November, 1961, some tax enforcement officers from the Afenmai Divisional Council Office at Auchi were deployed to Ogbona to enforce collection of the higher taxes. The tax men invaded Ogbona as early as 5.00am in a bid to arrest the tax evaders who mainly were members of the opposition party in the western region. Some men were arrested and bundled into a waiting van.   Tax collectors had able allies in the persons of Mr. Tenebe, the then maternity dispenser who collected taxes for the council and Mr. Opel Ayalomhe who was in charge of issuing receipts.   But, for the bravery of Ododoibo who mobilized some other women like Isomhepo Enamhegbai, Omomhirue Anabor, Aretsa Oboarekpe, Omhonaya Ebraimah-Ikoko, and a host of others, Ogbona men would have remained pawns in the chessboard of tax men. The women barricaded the road to Auch, disarmed the tax officers and freed those already arrested. The driver of the vehicle and the tax officer were asked to leave the village for peace to reign. The women were dressed in native farm uniform of EGBU thus signposting the readiness for war at the least provocation. The tax officers made several attempts till early 1962 to arrest some indigenes of Ogbona but each attempt was met with stiff resistance and consequently foiled by the protesting women who were ready for any show down. The protest lasted for more than four months.   Though the protest did not completely cancel the obnoxious tax regime, it spared the men from the humiliation of being bundled into waiting van like common criminals. Again, it brought about civil proceedings as those who were excessively taxed had the opportunity to seek redress in Fugar and appeal in Auchi. Things were said to be so bad that a woman had to carry her husband on her back to farm in order to escape the plying eyes of tax collectors in Iraokhor. Upon discovery of her prank, the man fell from the back and ran into the bush to the amusement of everyone.   Uwomha Ododoibo’s action was said to have spurred Iraokhor women into similar action to save their men from further humiliating tendencies. Her political activism also came to the fore when the election between Chief M.C.K Orbih and Chief G.M Udochi in 1964 was rigged in favor of Chief Udochi at Okpella. As a matter of fact, there was no election as fictitious results were written at Okpella. Uwomha Ododoibo organized and mobilized everybody to Assumpta School, now Saint Angela’s Girls Secondary School Afashio were results were being collated. Within a short time, the place was taken over by Ogbona people with the sworn mission to raze it down with fire. It took the intervention

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Okhei Traditional Title in Avianwu Clan By Evangelist Godwin Eshiekhai Asekomhe

Okhei Traditional Title in Avianwu Clan By Evangelist Godwin Eshiekhai Asekomhe  PART ONE Avianwu Clan is made up of four communities namely: Ivhiarua, Ivhinone, Iraokhor and Ogbona. These four male children are the direct biological children of the same parents (i.e. Anwu the father and Aleokoko the mother). The four communities uphold and practice the same cultures/traditions that binds them together as one indivisible entity. An entity with One Clan – One destiny. One of the cultures that binds them together is Okhei Traditional Title. Okhei Tradition is one of the most exclusive enduring social institution in Avianwu culture. Initiation into Okhei Title is the exclusive preserve of male (male children, youths and adults) only. Initiation into Okhei Traditional Title is a traditional priestly ordination into priestly cult in traditional society, hence every Okhei Title holder is called and addressed as OBOH. Okhei Traditional Title is so important to the culture of Avianwu Clan such that initiation into the cult is the most necessary and important qualification to the conferment of any of the traditional titles in the Clan that culminate in being enthroned an Okphe – Ukpi ( Ukpi Drummer i.e. Community Head), which is the apex chieftaincy title in Avianwu Clan culture. This connotes that no one can be a traditional ruler if one is not an OBOH – that is Chief Priest. A male member of the traditional society who is not initiated into Okhei Title is considered as a mere and mean man and of no value in the Land. Hence such man is called OGBARI. Any OGBARI cannot aspire to attain any social status and position such as Oghiebo, Utokho – Ukpi, Ogbor – Okpise, Priest nor Chief Priest to offer sacrifice to the gods, nor any other traditional political position in the Clan. PART TWO Is Okhei traditional Title in Avianwu Clan our inheritance bequeathed to us by our forefathers? What is the origin of Okhei Traditional Title in Avianwu Clan? ORIGIN OF OKHEI TRADITIONAL TITLE IN AVIANWU CLAN. Okhei traditional Title in Avianwu Clan is not originally Avianwu Clan Cultural heritage bequeathed to us by the founding fathers of the Clan. From Avianwu Clan historical antiquity Okhei Title tradition was borrowed from “Ebu” which means “IGBO”. It is a (cross – culture) borrowed from Igbo land by some of our elders in the past. (Descent of Anwu by Ekpeshie). In Igbo Land, it is called “Ozoh traditional Title” without which no man can wear the traditional Red Cap, nor conferment of traditional chieftaincy title, nor be elected into traditional political offices nor regarded or respected in the committee of elders just as it is done in Avianwu Clan. THE PRACTICES AND THE ISSUES INVOLVED IN INITIATION INTO OKHEI TRADITIONAL TITLE. I will like to begin this section of our discourse by saying: (1). I am an Okhei Traditional Title Holder. (2). I have studied extensively on the subject of Okhei traditional culture in Avianwu clan. (3). As a deliverance minister, I have travelled far and wide in Igbo Land uprooting and destroying evil idols, deities altars etc. So I have knowledge of these issues. From historical and demonological and deliverance studies, practical life experiences and testimonies of one delivered from the demon of Okhei, it is observed initiation into Okhei traditional title involves a high level of paganism and occultism rituals and sacrifices to gods and spirits.   PART THREE OKHEI TRADITIONAL TITLE IN AVIANWU CLAN: RITUALS AND PRACTICISES Okhei Traditional Title in Avianwu Clan is the official traditional initiation and ordination into traditional Priesthood without which no male member of the traditional society can aspire to any social status, position or perform rituals and sacrifices to the gods of the land. Okhei traditional title is the most controversial cultural heritage in that it involves a very high level of pagan rituals and sacrifices. Initiates from between early 30s and 90s will affirm to these assertions. Some of such rituals and practices are: Iluobo-Okhei (Initial Okhei planning sacrifice). Decoration of traditional Olibo Stick. Decoration of initiate with traditional white chalk in preparation to going to Ogwa- Nikeke and Ogwa – Nokhua (small & big forest). Leading the initiate to both forests for rituals, sacrifices, dedication and taking oath of initiation accompanied with heavy drumming. On the way to the forests the initiate make sacrifices with “Asa” yam flour mixed with palm oil with roasted house rat and a fish on top of a small earth ware clay pot placed in the left hand of the initiate. Planting of a hen feather and pouring of palm wine on the way to both forest for rituals and sacrifices. Carrying of a long square basket called “Itsakpa” covered with a piece of white cloth and decorated with palm front and two hens by a boy considered and called servant of the new Oboh (To be continued). PART FOUR OKHEI TRADITIONAL TITLE IN AVIANWU CLAN: RITUALS AND PRACTICISES  (Continuation) Bowing down and worship any Iroko and Olibo trees on their way to and in the big forest. At the forest the chief priest order the initiate to run round an Iroko tree seven times. The chief priest strangles a life chicken to death and uses it to hit the chest of the initiate and also wave it around his head seven times. The initiate places his right leg on the stem of Iroko tree with citation of incantations by the chief priest (Ogiebo). Invocation of an evil spirit on the initiate which makes him stagger like a drunkard. Oath taking and vow of dedication at the big forest (Ogwa Nokhua). The oath and vow of dedication goes thus: ULOKO NA OGWA EEE, IREGBEMHE NE MHO- meaning “IROKO TREE OF THE FOREST I DEDICATE MY SELF TO YOU. After certain pronouncements by the chief priest (Ogiebo), the initiate makes a final pledge to the shrine in the forest and promise to keep the oath of secrecy of the testimony. PART FIVE OKHEI TRADITIONAL TITLI IN AVIANWU CLAN. TABOOS,

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Biographies of Some of the Great Ogbona Men and Women

THE BIOGRAPHY OF HRH ALHAJI PATRICK AJAYI OBOAREKPE (JP) THE GIEAVIANWU OF AVIANWU. His Royal Highness, Alhaji P.A Oboarekpe (JP) was born in the year of our Lord on November 18th, 1922. He was born into the Ogbona ruling house in Avianwu Clan by peasant parents and as such had a humble beginning. GENEALOGY AND PLACE OF BIRTH HRH Alhaji P.A Oboarekpe hails from Ivhitse quarter in Ogbona Sub-clan-head zone of Avianwu Clan. His father Oboarekpe was the eldest son of Akpheokhai of Ivhiste, while his mother Aghiegho Oboarekpe was the eldest daughter of Agbayekhai who hailed from Okotor quarter of Iraokhor in Iraokhor Sub-clan head zone of Avianwu Clan, all in Etsako Central Local Government area of Edo State. HRH Alhaji P.A Oboarekpe was the 4th child of his father. EDUCATIONAL BACKGROUND AND ACHIEVEMENTS It was customary in those difficult periods in the introduction of western education in Nigeria that only those children who were not good in farm work, but gifted with intelligence would aspire to obtain western education and they were sent to missionary schools. Patrick Ajayi Oboarekpe as he was known at the time got favoured in this regard.  He started his early primary education in 1937 at the then St. John’s Catholic School, Ogbona, and now Oboarekpe primary school (named after him). He completed and obtained the Standard Six School Leaving Certificate in 1945 at the Sacred Heart Catholic School at Agenebode in Etsako East Local Government Area of Edo State. In 1946 he was employed as a teacher and was posted to St. Peter’s Catholic School at Afashio, Uzairue, in Etsako West Local Government Area of Edo State under the Catholic Mission. He later proceeded to St. John Bosco College at Ubiaja, where he successfully obtained the Teacher’s Grade III certificate in 1948. He worked assiduously as a classroom teacher and later as Headmaster in various locations in Etsako. While in service, he initiated very many innovative activities that attracted many unwilling children to develop the love for education. Through his untiring quest for the expansion of schools in Etsako, he assisted the missionaries in no small measure in the opening up of schools in deep rural communities where he personally accepted payless jobs in teaching rural pupils. He was a sport enthusiast who won many laurels during the Empire Day Sports Meets that were organized under the auspices of the then colonial masters. He was a sprinter, a distant runner, a footballer and a wrestler. TRADITIONAL LEADERSHIP PERIOD While he was still in service, judging from his indomitable organizing ability and his love for corporate values and unity of purpose, he was called by his people to occupy the stool of the leadership of Ogbona, following the exit of the incumbent Ukpi Drummer, late Chief Okozi who was the then village head. In 1955, in response to the yearning and aspiration of the people of Ogbona, he accepted the challenge and took over the reins of office in the community alongside his teaching career. He later found this to be cumbersome, combining these duties and in 1958, he resigned from teaching voluntarily to avail himself full opportunity to govern the community more effectively. During this early period of his reign, he was appointed into the Customary Court Judicial Service Commission and he served as a member of the Customary Court in Fugar, headquarters of Etsako Central Local Government Area from 1967 to 1974. In 1984, following the exit of HRH Alhaji J.A Alao (JP), the then Clan Head of Avianwu, the royal highness scepter fell upon him and he took up the reigns of office  as the Clan Head of Avianwu Clan, as the Ogieavianwu of Avianwu. He was gazette into the throne and office as the Ogieavianwu of Avianwu on the 19th of June 1986 by the Edo Sate Government. He occupied the position of the Ogieavianwu of Avianwu, until he was graciously called to join his ancestors on the 27th of February 2010. NOTABLE ACHIEVEMENTS                                             TRADITIONAL INSTITUTION REFORMS In the existence of Avianwu clan, he is the first Royal Highness to parade four full-fledged subordinate clan heads in attendance at deliberations on issues affecting the clan. He created 117 villages that are headed by Ikhaemhos in the dispensation of grassroots justice; and three autonomous villages that were formed into a Ruling House known as Ebadi Ruling House. He fought for the expansion of Avianwu into more viable villages and clans to be headed by subordinate clan heads. During his reign, he endorsed and influenced the creation of Etsako Central Local Government Council with the headquarters at Fugar in Avianwu kingdom in Edo State. EDUCATION REFORMS His reign witnessed giant strides in the educational sector, as many new secondary schools were founded. The former St. John’s Grammar School Fugar was upgraded to the status of a Model Unity School. A Skills Acquisition centre was established and completed at Fugar. The extension of the Federal Government UBE schools scheme to Avhianwu. The establishment of Ogbona Grammar school, Ogbona. HEALTH REFORMS The university of Benin Teaching hospital comprehensive health centre was established at Ogbona. The general hospital located at Fugar and many other primary health care centres were established to take care of the health of his subjects. He assisted with the full immunization of his people by imposing penalties on anyone seeking to prevent the success of the exercise within his domain. SECURITY REFORMS He was the first Ogieavianwu to organize a general congress on ways to avert security threat in his area with all the security agencies in attendance. During his reign, he imposed harsh penalties on those embarking on riots, family feuds, possession and use of dangerous weapons, provocation and assaults of any kind. He stopped the dusk to dawn night parties and night ceremonies that had become avenues for criminal activities and constituted a threat to security in the community. SOCIAL REFORMS                                                He supported the organization of various progressive unions, home and abroad; geared towards the development of the

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